About Me

A very warm welcome to the blog of Madhwa Brahmins community.We, Madhwa Brahmins are followers of Jagadguru Sriman Madhwacharya. We originally hail from places in Karnataka and the neighboring states of Maharashtra, Andhra Pradesh, Tamil Nadu and Kerala. Our main dialects are Kannada, Tulu, Marathi, Telugu and Konkani.

As the above shloka from khila vAyustuti explains, Sri Madhwacharya (also known by the names Poornaprajna and Anandateertha) is the third incarnation of Lord MukhyaprAna Vaayu, after Lord Hanuman and Lord Bheemasena. He is the chief proponent of TattvavAda, popularly known as Dvaita. He was born on Vijayadashami day of 1238 CE at Paajaka Kshetra, a small village near Udupi. He is the 22nd commentator on the Brahma sutras of Lord Sri Veda Vyasa.

Kindly note that this blog contains important topics discussed in our Orkut community and some articles on tattvavAda philosophy. All the topics can be found in the BLOG ARCHIVE (right side)

29 September, 2009

Dwaadasha Stotras - verse by verse explanation

Dwaadasha stotras are a collection of twelve stotras in praise of Lord Sri Vishnu, composed by Srimad Ananda Teertha (also called Sriman Madhwacharya and Sri Poornaprajna). This collection is collectively counted as one of his 37 works, and is said to encapsulate the doctrine of Tattvavaada to a great deal of depth.

Popular tradition has it that the Dwaadasha Stotras were composed at the time of the installation by him of the Sri Krishna icon at Udupi.

Each word of Dwaadasha Stotras can be interpreted in several ways, in accordance with recognized rules of grammar; each verse is also evocative of many works by Srimad Acharya when studied with care and analyzed. In expressing such thoughts in English or other colloquial language, the limitations of the language sought to be used may also be barriers, to overcome which needs one to have patience and perseverance.

Sriman Madhvacharya's texts are extremely brief, terse, and usually associated with a number of meanings which do not conflict with each other, but are all separately supportive to his philosophy of Tattvavaada.

An attempt at direct translation, if carried out with an open mind and some competence, usually yields the main gist of the text. But the depth and width of the material usually escapes one, until he is aided by the extremely detailed and powerful commentaries on Srimad Acharya's works.

There are texts where up to 8 different and valid meanings have been given, all within the rules of textual interpretation and grammar.

The circumstances of the Dwaadasha Stotras' creation

The exact circumstances under which the stotras were composed are not known to a certainty, and various conflicting accounts exist. One popular account is that once, when Srimad Anandateertha was meditating at what is now called the Malpe beach (near Udupi), a ship in distress in the sea came to his attention; he waved his upper garment, causing the fearsome winds and the angry seas to subside, enabling the ship to reach the shore safely with its cargo and crew intact.

The grateful captain of the ship, realizing the debt of gratitude he owed to Srimad Acharya, offered the latter gifts; however, Sri Acharya refused gifts of wealth, but asked for a large mound of gopi-chandana that had served as part of the ship's ballast.

The mound contained the long-concealed icon of Sri Krishna which in the Dwapara Yuga had been worshipped by His own consort Rukmini devi. This icon was carried to Udupi and installed there by Sri Madhwacharya, and the Dvaadasha stotras were composed by him on this occasion.

There are other, somewhat less common, variants of this account of the circumstances of the stotras' composition, such as one according to which the first seven stotras had already been composed before the saving of the ship, and the rest were composed later.

Occasions for the Dwaadasha Stotras' recitation

The Dwaadasha Stotras are sung in a musical note during the event of 'naivedya' or ceremonial offering of food to Lord Vishnu, not only in Udupi Krishna temple, but also in practically all Maadhva temples and homes.

Extracts from the Dwaadasha stotras, containing the highly condensed and encapsulated philosophy of Tattvavaada, are also recited on other occasions such as Hari-Katha discussions.

With this background, we shall now look into explanations of each verse of DwAdasha Stotras.

I offer my salutations always to Sri Krishna, the son of Vasudeva and consort of Sri Lakshmi, who is always fit for such prostration, who is full of bliss and other auspicious qualities, and is without any blemish or defect, and is the giver of great boons such as Moksha to Gods like Brahma, who are themselves known as givers of boons to others.

The conviction that Lord Krishna is supreme, without blemish and can give us the greatest gift which we can aspire, will lead to our praying Him rather than any one else and will also make us disinterested in worldly boons - just as some one who has access to the emperor will not seek some minor favors from a lesser official.

The feet of the Lord of Shree are like the effulgent Sun in dispelling the darkness of the mind called ajnaana, and rests on a pedestal which is touched frequently by the crowns on the heads of the great gods like Brahma and Rudra who are the masters of the world. (when they prostrate with deep devotion before Him.)

The waist of the Lord is covered by a golden cloth and is surrounded by a golden waistband. Sri Lakshmi is always resting there sitting on His lap, with her hands round His waist. Such a waist is to be contemplated.

The stomach of the Lord looks slim and small, but holds the entire Universe. It also has three lines (Vali thrayaa) and is always embraced by Ramaa (Lakshmi dEvi). Such a stomach should be contemplated.

The chest of Lord Vishnu, who is all pervading and is the Lord of all, is the abode of Indira (Lakshmi dEvi) and is infinite in space and time, but is still spanned by the two arms (at either ends). Such a chest should be remembered.

The lotus like face of the Lord of Shri is effulgent with such brilliance that it can not be equaled even by thousands of full moons. It removes the sorrows of the worldly bonds and is very suitable for praise. Such a face should be remembered.

There is a smile on the face of who is capable of giving the greatest gift of the coveted Moksha - the abode of eternal bliss, which is full and without any comparison. Such a smile should be contemplated.

The twitch of the eye brow of the Lord can give the highest positions like that of Chaturmukha Brahma and even Moksha. It is much waited upon even by Brahma and others. Such eye brows should be contemplated.

Brahma and other great gods always praise the unique, great and extraordinary auspicious qualities of the Lord which has no end, and yet can never reach the position of having completely described or understood even one of these qualities. Such a paramAtma should always be remembered, especially when one is anticipating his death.
(This gives an indication that the last thoughts of a dying person, which can only be determined by his priorities in life, will have decisive effect on his future lives.)

The husband of Indira is like a full moon in creating tides in the oceans of the minds of good people (those who are equipped with Jnana, Bhakti and Vairagya). He Himself is an ocean of auspicious qualities. He is made of complete and flawless bliss and other qualities. May such Hari be pleased with us.

This Narayana is like the moon which gives happiness to the Chakora bird called Ramaa, His consort. He is like the fire (in the oceans) which dries up the waters of the pride of evil persons. When people get tired on the way, they take shelter in a house, where they get shade, drinking water, food and rest along with being made to feel comfortable. In a similar manner He is the shelter of good persons who need rest from the sufferings of Samsaara. I offer my namskaara to such Narayana.

This world consists of Chith (conscious) and inert entities with differences amongst them. He creates this world, protects it during its maintenance and destroys it in Universal dissolution (Pralaya). He is Himself unaffected by all this, though He is like a householder with this world. (Alternatively, He lives in a house Vaikunta, which is without any change - vikaara). He has a wife Ramaa, who is His beloved. I offer my salutations to Him.

When Indira looks at some one with a half smile, he attains the greatest position of ruling all the three worlds. Hari is also looked always by her with such a half smile, not to confer boons, but because of her eternal and umatched love for Him. He is Himself of the essence of divine bliss and is full of auspicious qualities. I prostrate before Him.

This Lord of Ramaa is the master of all, but does not have any master for Himself. He has won the entire world, but has never been defeated. He is the creator of the entire world, but He Himself was not created by anyone. I offer my prostrations to Him.

He is free from the effects of the three Gunas constituting prakruti (satva, rajas and tamas). He is full of auspicious qualities like jnAna, Ananda etc., in their unlimited forms (udreka). He is the creator of Chaturmukha Brahma, who is the creator of the world. He has destroyed all enemies - both internal and external to Him. I offer my prostrations to Him.

He is the God who was present when no one else was there (before creation). He is the Lord of all the gods. He has destroyed all enemies. He is the destroyer of the beginningless Ajnana of the Jivas (when He takes them into His Moksha). He is greater than the great gods/goddesses like Ramaa, Brahma etc. I offer my prostrations to Him.

You are not ever born, but create the entire world. You have won over all evil persons. You are worshipped by Chaturmukha Brahma and other gods. You use the flag emblem of Garuda. I offer my prostrations to you.

Goddess Indira smilingly gives her side glance (with the eyes) - Kataaksha, to you with complete love, devotion and unmatched quality. You are the most important desirable goal for us. You are complete with matchless attributes. You destroy the misery of your devotees. I offer my prostrations to you.

End of the second stotra of dvAdasha stotras composed by Sriman Madhvacharya

Stotra - 3

The third stotra is directed to the devotees and his disciples who are exhorted to follow the injunctions of the scriptures with understanding and devotion to attain God's grace.

In the brief length of 9 simple looking shlokas, Acharya Madhva has condensed the Dos and Donts of life in a heart touching and convincing manner. The rejection of Kaamyakarma (worldly desires) leading to renunciation, performance of one's prescribed duties without desiring the fruits there of (Nishkaama karma), recitation of God's sacred name and prayers etc are the means to Moksha.

But the means themselves are powerless without His grace. The concept of Jaganmityatva (unreality of the world) is baseless. This and other propositions of tattvavAda have been covered in this stotra, leading to the conclusion most cherished of Srimadaachaarya that is, Sri Vishnu Sarvottamatva.

Hari is the Supreme Being, Hari is the father and mother, Hari is the teacher and Hari alone is the final support for the souls. Therefore, do your prescribed duties always with reverence to the feet of the Lord. Accept the fruits there-of also with the same submission to His will.

The Creator is the father as he brings the souls into being as embodied beings. He is also the mother as He maintains their existence in the world. He is the Gathi or final destination for the souls after their sojourn in the world. He is the source of all knowledge as without Him, none of the Indriyas will exist (including the mind).

There is no one else in the world of living and inert matter who is more appropriate for worshiping. He is superior to the superior beings like Brahma, Rudra etc. He is also the greatest Purusha or entity ever. Therefore, stop your thinking about worldly affairs and immerse your mind in contemplation of His lotus feet.

For those who try to remember the lotus feet of the Lord, all sins are destroyed quickly. For those who remember Him constantly and meditate upon Him, attainment of Mukti is assured. Therefore, why should anyone having sense not do it?

If Hari is not supreme, how did this world continue in His control. If the world is not in His control, why has it not attained eternal bliss?

The Yukthi (logical argument) here is that any entity which is independent will never be miserable as it will always choose happiness. As it is an universal experience that all souls are not eternally happy, they are dependent. The other logical statement is that the world needs a Chethana to control it and run it in an orderly fashion and He is the Supreme Being.

Entities like Karma, Avidya, Doshas, Time, the three Gunas etc can not attain Lordship of this world as it is well known that they are Jada (incapable of knowledge). Shruti proclaims that Hari controls the entire world of Chetana and Jada entities.

This is an extension of the previous Yukti that the world is controlled by Hari only and not by any of the other entities offered as alternatives by other schools. The logical statement and its implications are profound and need to be examined in depth.

The supreme teacher of all the worlds has Himself taught in reply to a question that the theory that vyavahAra bhEda (worldly difference which is unreal) will give way to identity between the soul and the Supreme Being in Moksha is invalid. He has said that the souls are infinite in number and Hari is Supreme in comparison to all of them.

The groups of souls in creation headed by Chaturmukha Brahma will attain Hari in Mukti and will have eternal differences amongst themselves as before (in Samsaara). This is well established by valid shruti texts.

This stotra with 8 shlokas composed by Sri Poornaprajna, also called Anandateertha (so called for having composed shaastras leading to Moksha) when recited with devotion will secure the grace of Lord Sri Hari.

The third stotra out of the twelve stotras composed by Sri Anandateertha hereby comes to an end.

Stotra - 4

Acharya Madhva continues his stotra describing the unique and unmatched qualities of the Supreme Being along with exhortation to the aspirant to start on the path of Sadhana and devotion without any delay.

He has His essential nature and body consisting of Bliss and Knowledge etc which are unique to Him and different from those in anybody else (Vilakshana). His strength is beyond compare in quality and quantity. He is full of other infinite auspicious attributes. He is the greatest.

He has no aging or death. He removes sorrow and misery completely from His devotees. He is the best amongst all those worthy of being prayed to. Such a God, who is also the Lord of Kamala may take care of us.

Acharya Madhva explains some of the attributes further. A sathvika jeeva experiences bliss when he sleeps (in the arms of the Prajna form of the Lord). God experiences His bliss always, even when awake. He is called Sukharoopi or having the form made of bliss itself, by the Vedas.

All His qualities of Sukha or strength etc are not different from each other, though it appears to be different to others. This is explained by the concept of Vishesha. The world was created by Him just by His will.

God creates the world of so many wonders making use of many instruments or materials. Therefore, He has extraordinary and incomparable abilities (Parashakti). For the same reason, He is also full of all auspicious qualities and is the Greatest person. Only those who meditate on His great Swaroopa consisting of Bliss (which is entirely different and superior to that of the others) will attain His abode of bliss.

Hari's Swaroopa is pure (without evil or other impurities), without Vikara or change due to birth, aging, death etc., supreme, self fulfilled with bliss and of the colour of and brighter than the rising Sun. When one meditates on Him, the mind and Indriyas (sensory organs) will automatically get purified. (How can they remain impure?)

This is addressed to the devotee :
Oh. Devotee, use with bravery the swords of pure knowledge and understanding which are sharpened by being engaged against the grindstones of the Vedas (Shasthras) to cut through the powerful enemy of Ajnana covering over your own swaroopa giving rise to evil such as Kama etc. Worship the eternal Lord Hari who is the Lord of all.

He is the creator of the world including revered deities like Brahma, Rudra, Indra, Surya, etc. who are themselves approached for boons by other lesser souls; He protects them and destroys them in dissolution; He is the most appropriate person to be worshipped. He is the giver of Moksha to His devoted servants.

Hari, the Lord of Ramaa has His swaroopa of auspicious qualities like Bliss, Jnana etc., each of which is complete, matchless and infinite. There was never any person who was superior or equal to Him in the past; such a person is not there at present and will not be there in future.

Acharya Madhva says that he has composed this stotra of Lord Hari as an aid to destroy ajnana and with great devotion to the Lord. He asserts that who ever recites this shloka with understanding and conviction of its meanings will secure the pure bliss of Mukti without any doubt.

The fourth stotra of the twelve stotras composed by Srimat Anandateertha Bhagavatpaada Acharya hereby comes to an end.

Stotra - 5

In this stotra we can see Madhva as a poet, visionary, Vedic seer and devotee in full flow - composing words, sentences and expressing many thoughts and ideas with a maximum economy of words.

To interpret these one would need a mastery of Sanskrit grammar (for us it remains a mystery), knowledge of the Shastras and above all a sense of identification with the mind of the great devotee.

He had already described the ApAdamastaka glory of the Lord, he had also covered the main Prameyas (propositions) of tattvavAda, and he had also exhorted the devotees to follow him in the path to Moksha. Here he seems to take off on his own and uses words and expressions which are difficult for ordinary scholars to comprehend.

The simple meaning given is : The Supreme Being is being addressed as - vAsudEva (son of vasudEva); achinthya (beyond thought and mind); one who has superlative effulgence, who is free from all defects; who is worshipped as the greatest and most superior being by good souls; Lord of Lakshmi; one who lifted the govardhana mountain to shelter his people; the destroyer of the wicked asurAs; one who saves the world and its souls; one who gives knowledge to sAtvika jeevas who deserve it; and the parent of chaturmukha brahma. This stotra is meant to offer our prayers to Keshava and the twelve forms of the Lord.

As the Vasudeva form is the one which finally gives Moksha to the deserving jeevas, it is mentioned first.

The word vAsudEva has also been given other meanings - 'vA' stands for gamanasheelatva - being mobile, suh is the creator of the world, dEva being one who has the properties of kreeda - sport, dyuti - effulgence, stuti - being an object of praise,vijigeesha - being a victor.

The combination of the three - vA, suh and dEva would define many properties of the Lord.
He is vAsu - as He is an AcchAdaka of the world being immanent every where. dEva is again interpreted as before.
He is vAsu as He is the refuge of all creatures in sleep - vAsanAt vAsudEvOsi.
vAsu also signifies balaroopa (strength)
Asu being the prANa or life force of every person, vA also stands for sarvapravartakatva - being the inner controller of all other entities.
The name vAsudEva also means the son of vasudEva, the yAdava.

The next two words aparimEya sudhAman are combined to derive the first meaning - The Lord has his abode in vaikunTha, shweta dveepa and anantAsana whose great qualities are impossible to grasp.

The words can also be split into two - the first aparimEya meaning beyond the reach of
tarka or logic, and sudhAman meaning the owner of excellent abodes.

shuddha is translated as one having a pure form, sadOdita means known or knowable by good people. It can also mean good people remember Him always.

sundari refers to Sri lakshmi - who is the most beautiful woman in the Universe, being Herself the creator of beautiful things. Her dear one is kAntha - also hinting at their unique aprAkruta love for each other. dharAdhara dhAraNa can be interpreted in several ways -

dharAdhara as a separate word - one who took Earth herself as his burden in varAhAvatAra. dharArinah means mountains like Meru which are believed to support the earth (dharA) herself.

vEdhura means one who destroys by His fire emanating from His mouth dhAriNah in Pralaya. dharthA means one who supports them (and the earth) as Kurma. It can also refer to supporting Govardhana Mountain in his Krishnavatara.

saudhrutideedhiti means having effulgence always. This is used as an adjective to refer to great gods headed by Rudra. Their vedhru (creator) is Brahma and his creator (vidhAtha) is the Supreme Being.

Alternatively, saudhruti can also be interpreted as having superlative bliss or knowledge or courage. deedhiti is effulgence and one who has these qualities in an extraordinary manner is Lord Brahma. The Supreme Being is the creator of Brahma himself.

All the expressions above - vAsudEva, aparimEya, sudhAman, shuddha, sadOdita, sundareekAnta, dharAdhara, dharina vedhuradharthah, saudhruti deedhiti vEdhruvidhatah are thus used to address the Supreme Being by recalling His great qualities. Acharya Madhva prays - destroy the ajnana which perpetuates us in bondage and causes us to remain attached to worldly things which are transitory and worthless, causing us to keep on performing actions leading to perpetual bondage.

The simple meaning is that the Lord is addressed as Keshava (which can be interpreted as the greatest, and controller of all, or the one who killed the daitya Keshi), the master of Chathurmukha Brahma and other gods who are known to have great stature themselves, one who has been worshipped by Varuna (paashadhara), my salutations to you.

He stays blissfully in the ocean of universal disssolution.Lords of great authority like Brahma and Rudra are themselves very low when compared to Him and those who are not His devotees are flung into eternal hell.

After addressing such Keshava, He is also called shaasaka - the just ruler who punishes the wicked. The word can also be interpreted to mean one who gives bliss or happiness to the Good.

Paashadhara has two meanings- Varuna as well as the cow herds of Vrindavan. He has been worshipped in His Krishnavatara by both.

shUraparesha means the lord of all the greatest heroes of the world. Shooravara can also mean jnana, bhakti etc as they remove the sorrow of the samsara. The Lord is the person to whom all Jnana, Bhakthi etc are directed to.

The Lord is again being addressed -You are the jagatkaarana - the cause for the creation and existence of the world; You are the cause of others known as causes like prakrti etc., You are full of infinite auspicious attributes, You are the greatest of all; I offer my salutations to you.

amalakaarana - He is nimittha kaarana (like the potter for making the pot) and hence is free from defects like vikaara (transformation) etc, which would be the case if He were an upadana kaarana (like mud for the pot). Thus creating the world has no implications of any sort for Him.

Amalakah - means those who have renounced desire and all worldly attachments, like
sanaka rishi etc. He is the Arana or protector for such persons.

Amalam kam can also mean those who are not touched by misery or sorrow - mukthas. He is the Ashraya or location for them also.

kaaranakaarana - He is the cause of causes, as He gives the ability or capacity for pradhana (nature in a loose sense) to perform its functions. He is also the protector of Brahma (kaaranaka) and His feet are the source of the holy Bhagirati or Ganga.

Poornavarenya - Lakshmi and sathvika jeevas can also be called as poornas as they are complete with their own auspicious qualities. He is the greatest of all the poornas. The word can be split into poorna - being full of auspicious qualities, and varenya - He is approached for mukthi) by devotees (varaniya), or He is the greatest varenya.

The meanings of the word Narayana

1. He is the locus of all auspicious qualities (naraas, which are opposite to araas or defects)
2. He does not have any araas - or defects.
3. He is the protector and support of naras - human beings.
4. He is the abode of the mukthas or liberated souls - so called as they are free from all defects like misery etc. - naaras.
5. He stays in the heart of all human beings - naaram
6. He makes the indriyas of naras (called naraani) function.
7. His abodes like Vaikunta, Ananthaasana and Shvetha dweepa are free from defects - Araas.
8. The world itself is called naara, as it is the abode of men. He is the aashraya of the world.
9. Mukhyaprana is also called nara; Naaraayana is the supreme abode of all those who belong to Mukhyaprana (naarah)
10. Shesha is also called nara. As Narayana has shesha as his bed (ayana) He is called Narayana.
11. Arjuna was an incarnation of nara form of the Lord. Naara are those who were Arjuna's persons. As Krishna supported them (Ayana), He is Narayana.
12. Nara being Arjuna, His location Indraprastha was a destination (ayana) for frequent visits by the Lord - hence He is called Narayana.
13. Nara being Arjuna, who was given special teaching (jnana is ayana) by the Lord also gives a means to call the latter as Narayana.
14. Nara being Arjuna was assisted (nayathi) to perform rajasuya etc and other good deeds (Aya) and hence Narayana.
15. Nara being Arjuna, Pandavas were given the benefits of the sacred sacrifice (Nayathi). Hence, the giver is Narayana.
16. The world itself being related to Nara - human beings, the one who does all the eight fold activities such as creation, maintenance, destruction etc. is Narayana.

In the same manner, Sri Vishvapathi tirtha suggests that Anantha (infinite) meanings could be derived for the word Narayana.

The Supreme Being is addressed as Madhava, giver of all desires,destroyer of the wicked, giver of jnana, Lord of Laskhmi, my prostrations to you.

Maadhava is the one who is born in the family lineage of Madhu and is also the husband of Maa - Lakshmi.

Saadhaka is the one who grants the desires of His devotees.

Baadhaka is the one who destroys the aspirations of the evil ones.

Bodhaka is the one who has given the world the nectar of jnana in His Kapila, Vyasa and other forms. It can also be interpreted as Jnanaananda swaroopa

Shuddhasamaadhe - Samadhi is used in the normally understood sense as a development of intense tapas - meditation to the exclusion of all external cognitions.

Shuddha is nirdosha or perfect without blemish. This refers to God performing penance
like others, as an example for His devotees. It can also be interpreted as the source from which all suffering due to past sins would be removed -

Sri Vishvapati teertha quotes from KrishnAmruta mahaarnava -

For the one who suffers as a result of sins committed; the greatest remedy for the same is the constant remembrance of Sri Hari

gOviMda gOviMda puraMdara vaMdE skaMda sanaMdana vaMdita pAda

He is addressed as Govinda, who is extolled by the Vedas, whose feet are prostrated to by Shanmukha and Sunandana and who destroys the linga deha of the souls before giving them Moksha and offered our prostrations.

Govinda is the diety who is reached (understood) by the Lakshanas (specific qualities) defined in the Vedas. He is also the one who protected cows in His incarnation as Krishna.

Purandara - is the one who destroys the last vestige of samsara bondage - linga deha which is like the rice husk to the swaroopa of the jeeva - at the time of Moksha. He is also the one who destroyed the cities of the evil ones like Jarasandha, Saalva etc.

Skanda is Rudra's son, while Sanandana is one of the Rshis usually known as Sanakaadi Rishis.

One who pervades the entire universe, creator, destroyer of the worlds, son of vasudeva, destroyer of evil persons who cause misery to the good, and the one who establishes the path of righteousness in the world, I offer my prostrations.

O Madhusudana (killer of the daithya called Madhu), dAnava sAdana (killer of dAnavas), daivatamOdana (one who gives bliss and enjoyment to the gods), vEdita pAda (one whose feet are realized during contemplation by the devotees), I prostrate before You.

Trivikrama is addressed and prostrated to - He wears a ferocious face in the universal dissolution with a humkaara, He establishes the supremacy of righteous conduct, He is the most powerful person, He is beyond the bondage of samsaara and karma etc., and He has occupied all the space in the earth, heavens and the nether worlds in His form as Trivikrama.

I offer my prostrations to you - Vaamana, who gives devotion, bliss, jnana and wellbeing. You are extolled by the Sama Veda and establish the path of dharma in the world.

The Shreedhara form of the Lord is addressed. This name describes as to how Lakshmi is in dwelling on the breast of the Lord always. You are the support of the Mukthas, You support the ocean of dissolution, and support the earth itself (Koorma roopa), one who has the essence of bliss as His nature; I offer my prostrations to thee.

The name Hrisheekesha (Hrisheeka = Indriya) of the Lord indicates that He is the controller of all the senses and mind of all living creatures. He is addressed and offered prostrations again and again.

He is the giver of auspicious gifts to all, the protector of even the protectors of the world like Brahma, Indra etc, Poorna or perfect person with no shortcomimg or defects, Padmanaabha or the deity with the Lotus emerging out of the navel. We offer our prostrations to you.

He is enormously greater in all respects as His auspicious qualities and actions are infinite compared to all other chethanas. He is the refuge of the mukthas who have crossed the ocean of samsaara by the use of Jnyana. He has kept all the fourteen worlds in His stomach. I offer my prostrations to Him.

This poem on Hari was composed by the great muni Anandatirtha with great devotion. It is like the Sun in showing the Paraloka or Mukthi loka of the Supreme Being. It is excellent for creating tidal waves of devotion about Hari in the devotees.

The Phalasthuthi at the end clearly brings out the two most important results which a devotee will get by reciting this with devotion - Tidal waves of devotion towards the Almighty followed eventually by the illumination of the path to Vaikunta, His abode.

The fifth stotra of the twelve stotras composed by Srimad Anandateertha BhagavatpAdAcharya hereby comes to an end.

Stotra - 6

Tradition has it that while Acharya Madhva had composed and recited the previous five stotras before he actually saw the idol of Udupi Krishna emerging out of the lump of gopichandana, the 6th stotra onwards were composed afterwards.

There is a clear reference to Krishna in 3 shlokas in this stotra which is arranged in the form of extolling the dashavataras (ten incarnations) of the Lord. The other avataras are extolled in the remaining 5 shlokas.

I offer my prostrations to Matsya form of the Lord who sports in the pralaya ocean and teaches the Vedas, and is extolled by Chaturmukha Brahma, and to the Kurma form of the Lord, the greatest of gods, who lifted and supported the mandara mountain, and supports the entire Universe.

Sri Vishvapathi teertha points out that the use of the word Matsyaka instead of Matsya is to show that the Matysa form is made of bliss - Ka means sukha or bliss. The same understanding should be applied for the other forms like Kurma etc. In this case, the Ka is added to swaroopa as swaroopaka.

I offer my prostrations to the Varaha form of the Lord (sookara = pig) who destroyed daanavas (Hiranyaksha), who lifted up the sunken earth from the ocean with His horn, and is worshipped by the gods by performing sacrifices.

I prostrate also to the Nrusimha form of the Lord, the dearest friend of the gods, who
destroyed Hirnayakashipu and saved His devotees from all danger.

The word shatru which means enemy is used in the sense of destroyer. Sri Vishvapathi teertha explains that the word Yajna is used in the sense of its abhimani devataas.

The word varAnga means the most important components of yajnya - these are jnyana, bhakti, etc which are essential for the yajnya to yield the best results. The abhimani devata concept can be extended to these also - such as Bharatidevi for bhakthi, Mukhya prana for jnana, etc.

Thus the word yajnavarAnga is used to address the Supreme Being as the one who receives and rewards the yajnas performed with all its attendant requirements and gives moksha and other lesser rewards.

The word daivatabandho is used to convey the expression that God is the best relative/friend of the satvika jeevas like the devathas.

I prostrate before Vaamana form of the Lord who appeared as a vatu (young brahmin boy who has undergone upanayana samskara), who incarnated for the benefit of the gods, who destroyed the pride and power of the great daithya Bali, and who will be pleased by auspicious devotion and worship.

I prostrate also before Parashurama form of the Lord, who is full of effulgence, who glorified the clan of the Bhrugus (by being born in it), who destroyed all kshathriyas on the earth (for their insolence and departure from auspicious practices) and who was worshipped by Shambhu (Shiva).

I offer my prostrations to Raghava form of the Lord (Rama, who was born in the clan of Raghu and hence called Raghava), who is very dear to Maruthi (Hanuman, the incarnation of Mukhyaprana), very dear husband of Janaki (Seetha) and who destroyed all the rakshasas.

I prostrate to the beautiful son of Devaki, the adopted son of the Nandas, who sported in Vrindavana eating the fruits and roots from the forest and was like the moon in creating tides of happiness for the residents of Gokula who prostrated before Him in bliss.

Kandaphalaashana refers to the eating of fruits etc offered by the rishis in Gokula. Nanditagokula refers not only to the human beings present in Gokula, but also the groups of cows, which were given happiness by playing on the flute etc by Krishna. The reference to Indrasuthaavaka refers to the numerous occasions when Krishna looked after and saved Arjuna such as the Naagaasthra of Karna, the killing of Jayadratha etc. (aavaka = saviour).

Nandaka is the famous sword of Vishnu - along with Kaumodaki (the Mace), Sharnga (the bow) and Sudarshana (the chakra). Mandaradhaarin refers also to the holding of the Govardhana mountain to save His people.

I prostrate before Govinda whose eyes are like the mid portion of the blue lotus; Mandaradharin refers to lifting and holding of the Govardhana mountain to save His people. His jasmine-like smiling face is more attractive than hundred moons as He is full of bliss which is different from Prakrutha (ordinary) happiness of others; He gives happiness and bliss even to Brahma and other gods.

I offer my prostrations to Sri Krishna of the most beautiful form, the son of Devaki, the Lord of Rukmini and the dearest friend of the Pandavas.
I offer my prostrations to the giver of mukti, who took the form of Buddha to delude the wicked daityas, but at the same time gave true knowledge to the gods.

I offer my prostrations to the Kalki form of the Lord which will destroy the evil groups completely and reestablish the rule of dharma in the Kritayuga (called Moolayuga, as it the first yuga in the new chaturyuga)
I offer my prostrations to Lord Narayana (from whom all the ten incarnated forms emerged) who is the pure, defectless and changeless first cause of all creation, who is full of countless auspicious attributes and who has eternal knowledge which is complete and extraordinary.

6.9

ಆನಂದತೀರ್ಥಕೃತಾಹರಿಗಾಥಾಪಾಪಹರಾಶುಭನಿತ್ಯಸುಖಾರ್ಥಾ || ೬.೯ ||

AnaMdateerthakRutA harigAthA pApaharA shubha nityasukhArthA || 6.9 ||

This stotra of Sri Hari composed by the the great ascetic Anandateertha (Madhwacharya) will destroy all the sins and has its main fruit as the attainment of eternal Moksha of unmatched bliss without the least taint of sorrow.